BIBLE STUDY -- NEW TESTAMENT GOSPELS

GOSPEL OF JOHN – PART 2

CONTENT

PROLOGUE AND CHAPTER 1

John begins with a prologue {1:1-18} that is unlike anything in any of the other Gospels. In it he refers to Yeshua as “the Word,” a term that has points of contact with both Greek and Hebrew thinking. As John uses it, it conveys the thought that Yeshua is the expression of the mind of the Father. John speaks of the Word as YHVH {1:1}, sees him as active in creation {1:3-5}, goes on to the witness borne to him by John the Baptist {1:6-8}, speaks of the coming of the Word into the world {1:9-14}, and finishes with a section on the greatness of the Word {1:15-18}. In this prologue he briefly introduces some of the great themes that will be developed throughout the Gospel. It is a majestic introduction to the whole. Next, we have the beginnings of Yeshua’ public ministry {1:19-51}. Yeshua’ work was preceded by that of John the Baptist, and the Evangelist tells us first about the kind of witness that the Baptist gave to Yeshua. Witness is one of his important concepts, and witness is all that John the Baptist does in this Gospel. From this witness we move to the way the first disciples came to Yeshua. We learn something of how Andrew and Peter came to know Adonai. We read also of Philip and Nathanael, of whom we learn little or nothing in the other Gospels.

THE SIGNS AND DISCOURSES {2:1–12:50}

The public ministry of Yeshua is described in a very distinctive way in this Gospel. John has a long section {chapters 2–12} in which he tells of a number of miracles Yeshua did, interweaving into his account a series of discourses. Sometimes these are addresses given to groups of people, and sometimes they are talks with individuals. Some scholars call this section of the Gospel the Book of Signs, thus emphasizing the prominent place given to seven miracles. For John they are not simply wonders. They are meaningful; in the literal sense of the term, they are significant. The first of them is the turning of the water into wine at a marriage in Cana of Galilee {2:1-11}. The water in question is connected with Jewish rites of purification {verse 6}, and the story is surely to teach us that Yeshua transforms life. He changes the water of the Law into the wine of the gospel. As a result of this “sign,” his disciples believed in him {verse 11}. John went on to tell how Yeshua went up to Jerusalem and drove the traders out of the temple. They were selling animals for sacrifice and changing money. But their business was being done in the Court of the Gentiles, the only place in the temple where a Gentile could come to meditate and pray. The first discourse is on the new birth {3:1-21}. Yeshua talked with Nicodemus, a leading Pharisee, about the necessity for radical renewal if one is to enter the kingdom. Yeshua was speaking of YHVH’s regenerating activity, not some human reformation. Following this, John records a dispute between some of John’s disciples with a Jew on the subject of purification. This opens the way for a section that shows the superiority of Yeshua over John the Baptist -- by the Baptist’s own confession {3:22-36}. The second discourse is really a long conversation Yeshua had with the woman of Samaria, whom he met by a well {4:1-42}. It turns on “the water of life,” a term that is not fully explained in this chapter but which we later find points to the life-giving Spirit {7:38-39}. This leads to the story of the second sign, the healing of the nobleman’s son {4:46-54}, notable for the fact that Yeshua healed at a distance. The third sign is the healing of the lame man by the pool of Bethesda {5:1-18}. This man had spent many years waiting for healing at the moving of the water. Yeshua told him to get up and walk, and he did. Because it was done on a Shabbat, the Pharisees objected. This leads to Yeshua’ third discourse, that on the divine Son {5:19-47}. Here the closeness of the relationship of Yeshua to the Father is stressed, and his place in the judgment is brought out. There is emphasis also on the variety of witness who encountered Yeshua, which shows how reasonable it is to accept him as YHVH’s own Son. John’s fourth sign is the one miracle {apart from the resurrection} found in all four Gospels: the feeding of the 5,000 {6:1-15}. It is followed by Yeshua’ walking on water {verses 16-21}, which seems to be meant as the fifth sign {though some scholars think not; if they are right, there are only six signs}. Then comes the fourth discourse, the great sermon on the bread of life {verses 22-59}. Yeshua is this bread, which he gives to all men and women who believe in him. There are references to eating his flesh and drinking his blood {verses 50-58}, which point to his death. Some have seen in them a reference to Communion, but it is hard to see why Yeshua should refer in this way to an as-yet-non-existent sacrament. Moreover, much the same effect is attributed in the same discourse to believing {verses 35, 47}. It seems best to understand Yeshua as meaning that people must believe in him as the one who would die for them in order for them to have life. There is a section detailing Peter’s affirmation of loyalty in the face of some who drifted away from the Master {6:67-71}. Then we come to the fifth discourse, on the life-giving Spirit {7:1-52}. John has an important explanatory point of his own when he tells us that at the time the Spirit had not been given because Yeshua had not yet been glorified {verse 39}. The fullness of the Spirit depends on the completion of the work of the Moshiach in his death and resurrection. The sixth discourse tells of the light of the world {8:12-59}. This aspect of Yeshua’ person and ministry are dramatically brought out in the sixth sign, the healing of the man born blind {chapter 9}. It is a lively narrative, as the healed man conducts a spirited defence against the Pharisees who belittled Yeshua. One of the most beautiful of all the illustrations of Yeshua’ relations to his people is that on which he dwells in the seventh discourse, where he speaks of himself as the good shepherd {chapter 10}. There is the obvious truth that sheep depend entirely on their shepherd, but Yeshua says something else. Whereas earthly shepherds live to meet the needs of their sheep, Yeshua laid down his life for his sheep. The final sign is the raising of Lazarus {11:1-44}, a man who had been dead for four days. The story graphically brings out Yeshua’ power over death and his readiness to confer the gift of life. Yeshua speaks of himself as “the resurrection and the life” {verse 25}; death cannot defeat him. He brings life to the dead, to the spiritually dead as well as to physically dead Lazarus. John goes on to note the reaction to this miracle: some believed, but some opposed Yeshua {verses 45-57}. He includes a notable saying of Caiaphas, the high priest, that one man should die for the people {verses 50-52}. Caiaphas was speaking as a cynical politician {better one dead, however innocent, than the whole nation be troubled}. But John saw in the words the deeper meaning that Yeshua’ death would bring salvation to many. John rounds off his account of the ministry with the story of the anointing of Yeshua by a woman in Bethany, the triumphal entry into Jerusalem, the coming of some Greeks to Yeshua, and his final summary of what he had taught {chapter 12}.

THE LAST SUPPER

The account of what went on in the upper room on the night before the Crucifixion is the fullest of all the four Gospels. Curiously, John says nothing about the institution of Communion, a fact that has never been satisfactorily explained. But he tells us how Yeshua washed the feet of the disciples {13:1-17}, an action splendidly exemplifying the spirit of lowly service so soon to be shown on the cross. Then comes the prophecy of the betrayal, an action that set in motion the events that would lead to the cross {verses 18-30}. In the long discourse that follows, Yeshua dealt with some questions posed by his followers and went on to teach them some important truths, for example, that he is the way, the truth, and the life {14:6}. He develops the thought that he is the true vine, the disciples being vitally joined to him as branches to the vine. It is important for the branches to remain in the vine if they are to have life {15:1-16}. Then come some words about suffering that would be of help to them in times of persecution {verses 17-25}. Yeshua goes on to speak about the Holy Spirit {15:26–16:15}. This is a very important passage, for it contains much more about the Spirit than we find elsewhere in Yeshua’s words. Yeshua calls the Spirit the “Paraclete,” a title not easy to understand. It is in origin a legal term, and at least we can say that it indicates that the Spirit brings friendship, encouragement, and help. Yeshua went on to speak of his approaching departure from the disciples and to prepare them for the trying time ahead {16:16-33}. This part of the Gospel concludes with Yeshua’ great High Priestly prayer. He prayed for the disciples to be one, as he commended them to the care of the heavenly Father {chapter 17}.

THE CROSS AND RESURRECTION

When the soldiers came to arrest Yeshua, he went forward to meet them and they fell to the ground {18:1-11}. He gave himself over to them; they did not take him over. At the outset of his passion narrative, John was making the point that Yeshua is sovereign. He was not being defeated by the march of events but was sovereignly doing the will of the Father. John is the only one to tell us that Yeshua was taken before Annas, father-in-Law to Caiaphas, the reigning high priest {18:12-14, 19-24}. He tells also of Peter’s three denials of Yeshua {verses 15-27}. He did not spend much time on the Jewish trial, but he was much more explicit than the other Evangelists in his account of the Roman trial. Clearly, he had some special knowledge of what went on before Pilate. He presents a magnificent picture of Yeshua talking with Pilate about kingship -- the Son of YHVH discussing with the representative of Caesar the meaning of sovereignty {verses 33-40}. In his account of the Crucifixion John has a number of touches of his own, notably the way Yeshua commended Mary to the care of the beloved disciple {19:26-27}, the fact that the cry Yeshua uttered as he died was “It is finished” {verse 30}, and the piercing of his side by a soldier’s spear {verses 31-37}. John proceeds to the narrative of the burial {verses 38-42} and of the empty tomb {20:1-10}. He speaks of appearances of the risen Adonai to Mary Magdalene {verses 11-18}, and to the disciples -- both without {verses 19-23} and with Thomas {verses 24-29}. The final chapter, an epilogue, tells of a miraculous catch of fish {21:1-14} and goes on to the moving account of Peter’s threefold declaration of love to Yeshua and his restoration.

BIBLE STUDY -- NEW TESTAMENT GOSPELS

GOSPEL OF JOHN – PART 1

The fourth Gospel.

AUTHOR

At the end of this Gospel, we are told that it was written by “the disciple whom Yeshua loved” {John 21:20, 24}, but unfortunately the book nowhere tells us who this disciple was. Evidence shows that the most probable identification is with the apostle John. He fills the place we would have expected John to fill from what we know from the other Gospels. The Gospel appears to have been written by one who knew the Jews and the Palestine of Yeshua’s day well. He was familiar with Jewish messianic expectations {e.g., John 1:20-21; 4:25; 7:40-42; 12:34}. He knew of the hostility between Jews and Samaritans {4:9} and the contempt the Pharisees had for “the people of the land” {7:49}. He knew of the importance attached to the religious schools {verse 15}. He knew the way the Shabbat was observed and was aware of the provision that the obligation to circumcise on the eighth day overrides the Shabbat regulations {verses 22-23}. Throughout the Gospel he moved with certainty in the vast range of Jewish ideas and customs. It is the same with topography. The writer mentioned many places, and his place-names all seem to be used correctly. He referred to Cana, a village not mentioned in any earlier literature known to us, which means that the reference almost certainly came from someone who actually knew the place. He located Bethany with some precision as about 15 stadia from Jerusalem {about 2 miles, or 3.2 kilometres, 11:18}. He had several references to places in or near Jerusalem, such as Bethesda {5:2}, Siloam {9:7}, and the Kidron Valley {18:1}. Of course, this does not rule out some contemporary of John’s, but it makes it difficult to think of the author as a much later individual writing at a distance from Palestine. The evidence as we have it indicates that the writer was a Jew in the Palestine of Yeshua’ day. To many careful readers, it seems that the Gospel bears the stamp of an eyewitness. For example, Yeshua was teaching “in the treasury” {8:20}. Nothing is made of the point; the incident could easily have been told without it. It looks like a reminiscence of someone who sees the scene in his mind’s eye as he writes. The fact that the house was filled with fragrance when the woman broke the perfume jar {12:3} does not materially affect the account but is the kind of detail that one who was there would remember. The author noted that the loaves used in the feeding of the multitude were barley loaves {6:9} and that Yeshua’s tunic was seamless, woven in one piece from the top to bottom {19:23}. He told us that the branches with which Yeshua was greeted were palm branches {12:13}, and that it was night when Judas went out {13:30}. Such touches are found throughout the Gospel, and it seems unjustified to treat them as no more than an attempt to create verisimilitude. They seem much more like indications that the author was writing about events in which he had himself taken part. The early church accepted Johannine authorship without question. Irenaeus, Clement of Alexandria, and Tertullian all see the apostle as the author. The first to quote this Gospel by name was Theophilus of Antioch, about AD 180. Those who object to Johannine authorship emphasize the differences between this Gospel and the Synoptics. The argument is that if Yeshua was anything like the Moshiach portrayed by Matthew, Mark, and Luke, he could not be like the Moshiach of the fourth Gospel. This is a completely subjective argument, ignoring the fact that any great man will appear differently to different people. The judgment of the church throughout the centuries has been that Yeshua was large enough to inspire both portraits. To put the same point another way, we have no reason for holding that the first three Evangelists tell us all there is to know about Yeshua. There is no contradiction. John simply brings out other aspects of Yeshua’ life and teachings. While we cannot prove beyond all doubt that John the apostle was the author, we can say that there is more reason for holding to this view than to any other.

DATE, ORIGIN, AND DESTINATION

It has been usual for conservatives and liberals alike to date this writing in the last decade of the first century or early in the second. Some liberal scholars have put it well into the second century, but this is not common, and it is remarkable that there has been such a considerable measure of agreement. It is said that this Gospel is dependent on the Synoptics, which means that it must be dated sometime after them. But this argument has been widely abandoned in recent times. There is so much in John that is without parallel in the other three Gospels, and conversely so much in the other three that John might have used had he known it, that it is very difficult indeed to hold that this writer had any of the other Gospels before him when he wrote, or even that he had read them. Such resemblances as there are seem better explained by common use of oral tradition. It is also argued that there is a very developed theology in John and that we must allow time for its development. Granted, the theology of this Gospel is profound, but this does not require that we must wait for it until the end of the first century. The theology of the Letter to the Romans is also profound, and there is no reason for dating that writing later than the 50s. On the ground of development, then, there is no reason for putting John later than Romans. Development is a slippery argument at best, for it usually takes place at uneven rates, and we have no means of knowing how fast it took place in the area where the author lived. Other arguments for a late date are no more conclusive. For example, it is urged that the ecclesiastical system presupposed by the Gospel is too late for the time of the apostle John, and that the sacramental system of chapters 3 and 6 must have taken time to develop. But John does not mention any sacrament. It is true that many scholars think these chapters refer to baptism and Adonai’s Supper, but the fact is that John mentions neither. It is not surprising in view of the way the traditional arguments have crumbled away that many in recent times are arguing that John must have been written before the fall of Jerusalem in AD 70. If it were later, why does not John have some reference to it? Some of his language appears to be earlier. In 5:2 he says there “is” {not “was”} a pool called Bethesda. And he often refers to the Twelve as Yeshua’ disciples, or “his” disciples, or the like. In later times, believers usually said “the” disciples, for they saw no need to say who the disciples were. But in the early days, when believers were in contact with rabbis {each of whom had his disciples}, it was important to show that Yeshua’ disciples were in mind. It is important also that John makes no reference to any of the synoptic Gospels. The simplest explanation is that he had not seen them. They were not yet widely circulated. None of this enables us to date this Gospel with precision. But the weight of evidence points to an early date {before AD 70}. The author was John the apostle, a Jew. However, the writing gives evidence of contact with Greek thought, for example, in the reference to the Moshiach as “the Word” in chapter 1 and the translation of words like “rabbi” {1:38}. It is almost universally held that such considerations compel us to see the work as originating in a centre of Greek culture, and Ephesus has traditionally been favoured. Before the end of the second century, we have Irenaeus writing that John published the Gospel during his residence at Ephesus. Some scholars point to similarities between John and the Odes of Solomon, which they think came from Syria. As there are also some resemblances in the language of Ignatius, bishop of Antioch in the early second century, this is held to show that John was written in Syria, probably at Antioch. Others again think that Egypt was the place, and they support this by pointing out that the oldest fragment of a manuscript of this Gospel was found there. There is no real evidence, and we are left with probabilities. There is much to be said for accepting the evidence of Irenaeus and seeing Ephesus as the place of origin, but we can scarcely say more. There is no real indication of the intended destination. From 20:31 we learn that the book was written that the readers might believe that Yeshua is the Moshiach, YHVH’s Son, and that by believing they might have life. The Gospel, then, has an evangelistic aim. But it is also possible that “believe” means “keep on believing” -- “go on in faith,” rather than “begin to believe.” That is to say, the book may have been meant from the beginning to build people up in the faith. Probably we should not distinguish between these aims too sharply. Both may well be in mind.

BACKGROUND

Several possible backgrounds to the Gospel have been suggested. The Greek interest is obvious, and this writing has sometimes been called the Gospel of the Hellenists. The suggestion is that we should look to Greek writings, perhaps the works of the philosophers or Philo of Alexandria, to find the right background against which to understand what John has written. This approach may be seen in the work of Rudolf Bultmann, who thought specifically of Gnosticism. Indeed, for Bultmann one of the sources of this Gospel was a discourse source that he thought was taken from non-believer Gnosticism. Not many have been prepared to follow Bultmann, but a number of recent commentators have discerned some form of Gnosticism as the backdrop to John. While such views are put forward seriously, there are some substantial objections. One is that, despite the confident assertions of some scholars, Gnosticism has never been shown to be earlier than Christianity. In the form in which it comes before us in history, it is a Christian heresy, and of course, the Christian faith must appear before a Christian heresy is possible. Another objection is that there is a basic difference between the two systems. Gnosticism is concerned with knowledge {the very word is derived from the Greek word gnosis, “knowledge”}. Its “redeemer” is one who comes from heaven with knowledge. But John does not subscribe to the view that man is saved by knowledge. The Redeemer comes to take away the sin of the world {1:29}. Gnosticism tells people that life is an upward struggle; Christianity tells of a Saviour who came down to raise them up. It is not easy to see any form of Gnosticism as the essential background to Christianity. Much more significant is John’s Semitic background. Especially important here is the Old Testament, accepted as sacred Scripture by Jew and gentile alike. It lies constantly behind John’s statements, and it must be studied carefully if John is to be understood. It is plain that John knew and loved the Septuagint, the translation into Greek of the Hebrew Old Testament. Again and again, the Septuagint can be shown to lie behind what John says. In modern times important discoveries have been made at Qumran, in the vicinity of the Dead Sea. Among the scrolls unearthed in the caves of this area are several that have affinities with John. Indeed, one of the interesting facts about the scrolls is that they have more parallels with John than with any other part of the New Testament, a fact difficult to explain if John was written late and at a distance from Palestine. The resemblances to the Qumran writings must be viewed with care, for there is often a linguistic resemblance where the thinking is quite different. For example, both use the unusual expression “the Spirit of truth.” But where John means one of the persons of the Trinity, the scrolls speak of “a Spirit of truth” and “a spirit of error” striving in the souls of people. The connection is real, but John is clearly not dependent on the scrolls for his thinking. The contribution of the Dead Sea Scrolls is that they afford additional evidence that this Gospel is basically Palestinian and must be understood against a background of first-century Palestine. Other backgrounds have been suggested, such as the Hermetic literature. This is a group of writings attributed to Hermes Trismegistus {“Hermes Thrice-greatest”}, a designation of the Egyptian god Thoth. There are indeed some points of contact with John, but they are few in comparison with those of writings rooted in Palestine. It is difficult to take such suggestions seriously. John is essentially Palestinian.

PURPOSE AND THEOLOGICAL TEACHING

The writer told us that Yeshua did many “signs” {or miracles} that he had not recorded, but “these are written so that you may believe that Yeshua is the Moshiach, the Son of YHVH, and that by believing in him you will have life” {John 20:31}. John wrote to show that Yeshua is the Moshiach. But he did not do this simply with a view to conveying interesting information. He wanted his readers to see this knowledge as a challenge to faith; when they believe, they will have life. John sought to bring men and women to the Moshiach; he had an evangelistic aim. That does not exhaust what he was trying to do, for his words have meaning for believers. It is important that believers have a right knowledge of Yeshua and that they continue to believe. The main theological teaching of this Gospel then, is that YHVH has sent his Moshiach, Yeshua. He is the very Son of YHVH, and he comes to bring life {3:16}. Though Yeshua told the woman at the well that he was the Moshiach, this is not often said so specifically. The avoidance of the term might well be because of the political overtones it had acquired among the Jews at large. They looked for a Moshiach who would fight the Romans. He would defeat them and set up a mighty world empire with its capital in Jerusalem. Yeshua was not aiming at anything like that, and it was important that he avoid the kind of language that would give that impression. But though the conventional messianic terminology is avoided, John left no doubt that Yeshua was YHVH’s chosen One. Again and again, he depicted Yeshua as fulfilling messianic functions. For example, in the long discourse in chapter 6 we see Yeshua as the bread from heaven, fulfilling the expectation that when Moshiach came, he would renew the manna; and in the giving of sight to the blind man {chapter 9} we have another messianic function {cf. Isaiah 35:5}. With this greatness of Yeshua, John also combined teaching about his lowliness. A continuing, though unobtrusive, strand of Johannine teaching is that Yeshua depends on the Father for everything. Apart from the Father, Yeshua said, he could do nothing {John 5:30}. His very food is to do the Father’s will {4:34}. He lives through the Father {6:57}. It is the Father who gives him his disciples {6:37, 44; 17:6}. It is the Father who bears witness to him {5:32, 37}. John insists that Yeshua is in no sense independent of the Father. In the mission of Yeshua, John sees the working out of the purpose of the Father.

Thought for Today: Wednesday December 03

If the angels rejoice over one sinner that repents, {Luke 15:10}, then the angelic hosts are numbered among the spectators in the heavenly grandstands. They are included among those who are referred to as: “so great a cloud of witnesses” {Hebrews 12:1}, and they never miss any of the details of our earthly pilgrimage. Nor does our Almighty Most-High YHVH – overlook what goes on here. As the Bible say: “All things are… open to the eyes of Him to Whom we must give account” {Hebrews 4:13}

The Messiah's Name is Not "Yahusha"

I hope you like my new song :)
It's a mix of RnB and progressive metal 😅
with a nice female voice 🙂

https://youtube.com/shorts/jyl....FQ3bU9Eo?si=YgX_Cav8

Times By Divine
by Dr Garth Grenache
and his Uncanny Valley Orchestra
2025:12:1

Verse 1
Born to the dawn,
Die with the night,
Plant in the rain,
Pluck in the light.

Verse 2
Break in the storm,
Build when it’s still,
Weep with the wind,
Laugh on the hill.

Chorus
All under skies,
Seas dip and rise,
Seasons align,
Times by divine.

Bridge
Love has its flame,
Hate awakens war,
Peace has a name,
Anointed at the door.

Chorus
All under skies,
Seas dip and rise,
Seasons align,
Times by divine.

Chorus
All under skies,
Seas dip and rise,
Seasons align,
Times by divine.

120225 / 10th day of the 9th month 5786
WORD FOR TODAY “what would be the answer if you asked this question”: Jos 5:13 Now it came about when Joshua was by Jericho, that he lifted up his eyes and looked, and behold, a man was standing opposite him with his sword drawn in his hand, and Joshua went to him and said to him, "Are you for us or for our adversaries?"

WISDOM FOR TODAY: Pro 19:16 He who keeps the commandment keeps his soul, But he who is careless of conduct will die.

Ask the LORD what is your purpose

www.BGMCTV.org

https://www.facebook.com/share/p/1CV1vUpnA9/

I received an interesting question which basically asks, “Is keeping a pet Biblical?” 2 Samuel 12:3, “but the poor man had nothing except one small ewe lamb that he had bought. He raised it, and it grew up with him and his children. It shared his food and drank from his cup; it slept in his arms and was like a daughter to him.” There are similar examples as well, so the next podcast will dig a little deeper into the question.

BIBLE STUDY -- NEW TESTAMENT GOSPELS

GOSPEL OF LUKE – PART 2

THE JOURNEY TOWARD JERUSALEM {9:51–19:27}

Luke next reported Yeshua’ ministry on the way to Jerusalem. This has sometimes been called the Perean ministry, assuming that much of it took place across the Jordan in the district of Perea. It has also been graphically described as “the road to the cross.” The number of incidents is roughly the same as those in the preceding section, although the text is about 25 percent longer. Opposition is seen building at the outset. Yeshua sent messengers ahead to prepare for His arrival at a Samaritan village. But the inhabitants would not welcome Him, because He was on the way to Jerusalem. There was bad blood between the Jews and Samaritans. The latter had been settled in the land during the Assyrian occupation and brought with them foreign religious and social customs, resulting in a syncretism repugnant to the Jews. Certain disciples asked if Yeshua would have them bring down fire from heaven on the village, but Yeshua rebuked them. He evidenced a more conciliatory spirit. Luke reintroduced the Samaritans in connection with a story Yeshua tells {10:25-37}. It seems that a man was attacked by thieves, who left him for dead. First a priest and then a Levite came along, each walking by on the opposite side of the road. Another passed that way and took pity on the injured stranger. He bound up his wounds and brought him to an inn where he could be cared for at the expense of his benefactor. Yeshua added the detail that the man who stopped to help was a Samaritan. He alone understood that a neighbour is the one we befriend rather than the one who befriends us. {The Samaritans reappear once more in the account of 10 lepers who were healed, of whom only a Samaritan returned to give thanks -- 17:11-19.} The story of the good Samaritan suggests the opposition Yeshua was encountering from the religious establishment centred in Jerusalem. Even as the crowds increased, Yeshua observed: “The queen of Sheba will rise up against this generation on judgment day and condemn it, because she came from a distant land to hear the wisdom of Solomon. And now someone greater than Solomon is here -- and you refuse to listen to Him” {11:31}. So also, will the men of Nineveh stand to condemn the present generation, because they repented at the preaching of Jonah, and now one greater than Jonah is here. Yeshua reserved the severest rebuke for those Pharisees who had come to contest His every move. Yeshua and the Pharisees travelled in much the same circles. Some had been sympathetic to His message, but these seem to have been in the minority. Yeshua pictured the Pharisees as meticulous legalists {11:37-44}. Events were building to a climax. Yeshua had prophesied His impending death and subsequent resurrection. His face was set toward Jerusalem. When some solicitous Pharisees warned Him of Herod Antipas’s plan to have Him killed, He refused to be intimidated {13:32-33}. Parables abound in this section of the Gospel. They include those of the Good Samaritan, mustard seed, yeast, narrow door, invitation to a marriage feast, great banquet, tower builder, king who goes to war, lost sheep, lost coin, Prodigal Son, unjust steward, rich man and Lazarus, Pharisee and publican, and ten minas. These seem to fall into one of three categories, although perhaps not exclusively so. The one has to do with accepting sinners. {While Scripture reveals that we are all sinners, “sinners” in the synoptic Gospels refers to non-observant Jews.} A classic instance is the story of the Prodigal Son {15:11-32}. The second category might be called Kingdom parables. They suggest that while the Kingdom begins in some relatively insignificant fashion, it will expand to incredible proportions. They also warn that not all that seems a part of the growth is a true extension of the Kingdom. These emphases can be recognized by comparing the parables of the mustard seed, yeast, and narrow door {13:18-30}. The third category deals with stewardship. Yeshua told one such parable as they neared Jerusalem {19:11-27}. It involved a man of noble birth who went to a far country, leaving his servants with ten minas each {a mina was about a three-month wage for labourers}. They were to invest the minas so that the man would have a good profit when he came back. Upon returning, the nobleman called his servants to get an accounting from them. Those who were found faithful in lesser things were given greater opportunity, but one who failed lost even that which he had been given. There are some especially touching scenes in the Gospel narrative. One shows Yeshua welcoming little children {18:15-17}. Another describes a rich ruler who inquired of Yeshua how he might obtain eternal life {verses 18-30}. Still another episode concerns a tax collector called Zacchaeus {19:1-10}. These help us to gain a better appreciation of Yeshua’ diversified ministry. Slowly but surely, Yeshua had worked His way to Jerusalem. He had met increasing opposition. The cross was just over the horizon. He ministered while time allowed.

YESHUA’ DEATH AND RESURRECTION {19:28–24:53}

Luke concluded his account with the Passion week. First is the Triumphal Entry of the Moshiach {19:28-44}. As those with Yeshua came over the crest of the Mount of Olives, they began to praise YHVH for all the miracles they had seen: “Bless the King who comes in the Name of Adonai! Peace in heaven and glory in highest heaven!” {19:38}. The jubilation of the multitude stands in sharp contrast to Yeshua’ weeping over an unrepentant city and lamenting the destruction to be visited upon it. Entering the temple area, Yeshua began driving out those who were selling goods there. YHVH’s house should be a house of prayer, but -- Yeshua protests -- they have made it a den of robbers. He continued to teach daily in the temple precincts, while the religious leaders plotted how to put Him to death without inciting the anger of the people. Luke recorded some of the interchange with the leaders and people {chapters 20–21}. This includes a challenge to Yeshua’ authority, the parable of the wicked tenants, the question about paying taxes to Caesar, another question concerning the resurrection, Yeshua’ question about how to understand the Moshiach’s Davidic ancestry and authority, warning against the scribes, comments on the widow’s offering, and discourse on the end of the age. This broad range of topics is related to the messianic disputation in progress. The problem as Luke represents it seems less an intellectual than a moral one. The religious establishment was determined to retain its privileged position at all costs. This Galilean rabbi was a serious threat that had to be eliminated. It was only a matter of waiting for the right opportunity. It appeared when Judas Iscariot offered to betray Yeshua {22:1-6}. The Last Supper and the prayer vigil in Gethsemane intervene between the plot of the leaders and the arrest of Yeshua {22:7-46}. From the upper room Yeshua and the disciples made their way across the Kidron Valley to the Mount of Olives. Here Yeshua prayed in preparation for the crucifixion to follow. The disciples slept, being weary from the heavy demands of those days. Soon Judas appeared to point Yeshua out, and the soldiers rushed Him away to stand before the high priest. Peter denied the Moshiach, fearing for his own life. Yeshua was condemned by the Sanhedrin. {Commentators debate whether this was a formal session of the council of Jewish elders.} He was sent to the Roman governor, Pontius Pilate, then to Herod Antipas, and back again to Pilate. Pilate saw no reason for putting Yeshua to death, but the multitude was stirred up by the Jewish leaders to demand His crucifixion. Pilate yielded to their pressure when alternatives seemed to escape him. Yeshua was led away to be crucified. Luke alone mentioned those who mourned Him {23:27}. Yeshua warned them rather to mourn for themselves and their children. Here and hereafter we see Yeshua’ concern for others in the midst of His own agony: those crucifying Him, the repentant criminal, and his mother, Mary. Luke records a mixed response to the crucifixion. The people stood watching, as if immobilized by the rush of events. They may have felt helpless to intervene even if disposed to do so. Some of the religious leaders went so far as to mock Yeshua; “He saved others… let Him save Himself if He is really YHVH’s Chosen One, the Moshiach” {23:35}. One hardened criminal joined in their derision; the other asked for clemency. Darkness shrouded the scene. The curtain of the temple was torn, as if to suggest that access was being made available through the shed blood of the Moshiach. Yeshua commended His Spirit to the Father. He breathed His last. His body was laid in the tomb of Joseph of Arimathea. Women went to prepare spices and perfumes for the interment, but they rested on the Shabbat in obedience to the Commandment. Early on the first day of the week the women approached the tomb, only to find the stone guarding its entrance rolled away and the body of Yeshua missing. Suddenly two figures in gleaming array stood by them. They announced to the frightened women: “He isn’t here! He has risen from the dead!” {24:6}. The women returned to report to the apostles. Peter ran to confirm their findings. He discovered the strips of linen laid out as they had been, but with the body absent. He wondered what had happened. The same day two disciples were going to a village called Emmaus. They were discussing what had happened in Jerusalem when Yeshua joined them. They were kept from recognizing Him until later on when He broke bread with them. They hurriedly returned to Jerusalem to reassure the fellowship that it was true that Adonai was risen. While they were still talking, Yeshua appeared in their midst. “Look at My hands. Look at My feet. You can see that it’s really Me. Touch Me and make sure that I am not a ghost, because ghosts don’t have bodies, as you see that I do!” {24:39}. Then He helped them understand the implications of what had happened: “Yes, it was written long ago that the Moshiach must suffer and die and rise again from the dead on the third day. With My authority, take this message of repentance to all the nations, beginning in Jerusalem: ‘There is forgiveness of sins for all who turn to Me.’ You are witnesses of all these things. And now I will send the Holy Spirit, just as My Father promised. But stay here in the city until the Holy Spirit comes and fills you with power from heaven” {verses 46-49}. Luke concludes his Gospel with an account of the ascension {24:50-53}. It was as Yeshua blessed them that He was lifted up before their eyes. They worshiped Him as the ascended Adonai and returned to Jerusalem with great joy. There they remained in the temple precinct, praising YHVH and anticipating the coming of the Holy Spirit to empower them for witnessing to all the world.